xv THE CHURCH OF S. SAVIOUR PANTOKRATOR 233
accompanied him to the foot of the stairs of the palace, saw him mounted on a fine and richly caparisoned horse, and ordered the notables of the court to escort him to the church of the Holy Apostles, which was to replace S. Sophia as the cathedral of the Greek Communion.1 It was certainly fortunate for the Orthodox Church at that cruel moment in its history to find in one of the cells of the Pantokrator a man able to win the goodwill of the Empire's conqueror. When nothing could save the State, Gennadius saved the nation's Church, and with the Church many forms of national life. Muralt, looking at these transactions from another standpoint, says, £ C'est ainsi que les Grecs vlrent accompli leur voeu d'etre d61ivr6s de 1'union avec les Latins.12
It would appear that the Pantokrator was abandoned by its Christian owners very soon after the conquest. The great decrease of the Greek population that followed the downfall of the city left several quarters of Constantinople with few if any Christian inhabitants, and so brought to an end the native religious service in many churches of the capital. For some time thereafter the deserted building was used by fullers and workers in leather as a workshop and dwelling.3 But the edifice was too grand to be allowed to suffer permanent degradation, and some twenty years later it was consecrated to Moslem worship by a certain Zetrek Mehemed Effendi.4 Its actual name, Ze'irek Kilissi Jamissi, recalls the double service the building has rendered, and the person who diverted it from its earlier to its later use.
As it stands the Pantokrator is a combination of three churches, placed side by side, and communicating with one
another through arched openings in their common walls. The three buildings are not of the same date, and opinions
differ in regard to their relative age. On the whole, how-
1 Phrantzes, pp. 304-7.
2 Essai de chronograpkie byxantittf, ii. p. 889, 3 Ducas, p. 318,
4 Chadekat, vol. i. p. nS, quoted by Paspates, p. 312,